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महाभारतः       mahābhārataḥ - book-12, chapter-275

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युधिष्ठिर उवाच ।
शोकाद्दुःखाच्च मृत्योश्च त्रस्यन्ति प्राणिनः सदा ।
उभयं मे यथा न स्यात्तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
śokādduḥkhācca mṛtyośca trasyanti prāṇinaḥ sadā ,
ubhayaṁ me yathā na syāttanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca śokāt duḥkhāt ca mṛtyoḥ ca trasyanti
प्राणिनः sadā ubhayam me yathā na syāt tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca prāṇinaḥ sadā śokāt ca duḥkhāt ca mṛtyoḥ
ca trasyanti pitāmaha me ubhayam yathā na syāt tat me brūhi
1. Yudhiṣṭhira said: Living beings always tremble from grief, sorrow, and death. O Grandfather, tell me how both (grief/sorrow and death) may not befall me.
भीष्म उवाच ।
अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।
नारदस्य च संवादं समङ्गस्य च भारत ॥२॥
2. bhīṣma uvāca ,
atraivodāharantīmamitihāsaṁ purātanam ,
nāradasya ca saṁvādaṁ samaṅgasya ca bhārata.
2. bhīṣma uvāca | atra eva udāharanti imam itihāsam
purātanam | nāradasya ca saṃvādam samaṅgasya ca bhārata
2. bhārata bhīṣma uvāca atra eva imam purātanam itihāsam
nāradasya ca samaṅgasya ca saṃvādam udāharanti
2. Bhishma said: Here, indeed, they recount this ancient historical account (itihāsa), the dialogue between Narada and Samanga, O descendant of Bharata.
नारद उवाच ।
उरसेव प्रणमसे बाहुभ्यां तरसीव च ।
संप्रहृष्टमना नित्यं विशोक इव लक्ष्यसे ॥३॥
3. nārada uvāca ,
uraseva praṇamase bāhubhyāṁ tarasīva ca ,
saṁprahṛṣṭamanā nityaṁ viśoka iva lakṣyase.
3. nārada uvāca | urasā iva praṇamase bāhubhyām tarasi
iva ca | saṃprahṛṣṭamanā nityam viśokaḥ iva lakṣyase
3. nārada uvāca (tvam) urasā iva praṇamase,
bāhubhyām ca iva tarasi,
(tvam) nityam saṃprahṛṣṭamanā viśokaḥ iva lakṣyase
3. Narada said: You salute as if with your chest, and you move as if with your arms; with a mind always greatly pleased, you appear as if free from sorrow.
उद्वेगं नेह ते किंचित्सुसूक्ष्ममपि लक्षये ।
नित्यतृप्त इव स्वस्थो बालवच्च विचेष्टसे ॥४॥
4. udvegaṁ neha te kiṁcitsusūkṣmamapi lakṣaye ,
nityatṛpta iva svastho bālavacca viceṣṭase.
4. udvegam na iha te kiṃcit susūkṣmam api lakṣaye
| nityatṛptaḥ iva svasthaḥ bālavat ca viceṣṭase
4. iha te kiṃcit susūkṣmam api udvegam na lakṣaye
(tvam) nityatṛptaḥ svasthaḥ iva bālavat ca viceṣṭase
4. I do not perceive any agitation (udvega) in you here, not even the slightest. You appear eternally contented (nityatṛpta) and tranquil, and you behave like a child.
समङ्ग उवाच ।
भूतं भव्यं भविष्यच्च सर्वं सत्त्वेषु मानद ।
तेषां तत्त्वानि जानामि ततो न विमना ह्यहम् ॥५॥
5. samaṅga uvāca ,
bhūtaṁ bhavyaṁ bhaviṣyacca sarvaṁ sattveṣu mānada ,
teṣāṁ tattvāni jānāmi tato na vimanā hyaham.
5. samaṅga uvāca | bhūtam bhavyam bhaviṣyat ca sarvam sattveṣu
mānada | teṣām tattvāni jānāmi tataḥ na vimanāḥ hi aham
5. samaṅga uvāca mānada,
sattveṣu bhūtam bhavyam ca bhaviṣyat sarvam (asti) aham teṣām tattvāni jānāmi,
tataḥ hi na vimanāḥ
5. Samanga said: O giver of honor, all that is past, present, and future exists within all beings. I know the true nature (tattva) of them, and therefore, I am not troubled.
उपक्रमानहं वेद पुनरेव फलोदयान् ।
लोके फलानि चित्राणि ततो न विमना ह्यहम् ॥६॥
6. upakramānahaṁ veda punareva phalodayān ,
loke phalāni citrāṇi tato na vimanā hyaham.
6. upakramān aham veda punaḥ eva phalodayān
loke phalāni citrāṇi tataḥ na vimanā hi aham
6. aham upakramān phalodayān punaḥ eva veda
loke phalāni citrāṇi hi tataḥ na vimanā aham
6. I am aware of both the undertakings and their subsequent manifestations of results. The outcomes in this world are indeed diverse, and therefore I am not disheartened.
अगाधाश्चाप्रतिष्ठाश्च गतिमन्तश्च नारद ।
अन्धा जडाश्च जीवन्ति पश्यास्मानपि जीवतः ॥७॥
7. agādhāścāpratiṣṭhāśca gatimantaśca nārada ,
andhā jaḍāśca jīvanti paśyāsmānapi jīvataḥ.
7. agādhāḥ ca apratiṣṭhāḥ ca gatimantaḥ ca nārada
andhāḥ jaḍāḥ ca jīvanti paśya asmān api jīvataḥ
7. nārada agādhāḥ ca apratiṣṭhāḥ ca gatimantaḥ ca
andhāḥ ca jaḍāḥ ca jīvanti asmān api jīvataḥ paśya
7. O Nārada, the unfathomable, the unsupported, and the active ones live, and so do the blind and the inert. Behold, even we are among those who live.
विहितेनैव जीवन्ति अरोगाङ्गा दिवौकसः ।
बलवन्तोऽबलाश्चैव तद्वदस्मान्सभाजय ॥८॥
8. vihitenaiva jīvanti arogāṅgā divaukasaḥ ,
balavanto'balāścaiva tadvadasmānsabhājaya.
8. vihitena eva jīvanti arogāṅgāḥ divaukasaḥ
balavantaḥ abalāḥ ca eva tadvat asmān sabhājaya
8. arogāṅgāḥ divaukasaḥ vihitena eva jīvanti
balavantaḥ abalāḥ ca eva tadvat asmān sabhājaya
8. The healthy-bodied heavenly dwellers (divaukasaḥ) indeed subsist only on what is allotted to them. Similarly, both the strong and the weak thrive. Therefore, you should also show respect to us.
सहस्रिणश्च जीवन्ति जीवन्ति शतिनस्तथा ।
शाकेन चान्ये जीवन्ति पश्यास्मानपि जीवतः ॥९॥
9. sahasriṇaśca jīvanti jīvanti śatinastathā ,
śākena cānye jīvanti paśyāsmānapi jīvataḥ.
9. sahasriṇaḥ ca jīvanti jīvanti śatinaḥ tathā
śākena ca anye jīvanti paśya asmān api jīvataḥ
9. sahasriṇaḥ ca jīvanti tathā śatinaḥ jīvanti
anye ca śākena jīvanti asmān api jīvataḥ paśya
9. Those possessing thousands (of resources) live, and similarly, those possessing hundreds also live. Others subsist on vegetables. Behold, even we are among those who live.
यदा न शोचेमहि किं नु न स्याद्धर्मेण वा नारद कर्मणा वा ।
कृतान्तवश्यानि यदा सुखानि दुःखानि वा यन्न विधर्षयन्ति ॥१०॥
10. yadā na śocemahi kiṁ nu na syā;ddharmeṇa vā nārada karmaṇā vā ,
kṛtāntavaśyāni yadā sukhāni; duḥkhāni vā yanna vidharṣayanti.
10. yadā na śocemahi kim nu na syāt
dharmeṇa vā nārada karmaṇā vā
kṛtānta-vaśyāni yadā sukhāni
duḥkhāni vā yat na vidharṣayanti
10. nārada,
yadā na śocemahi,
kim nu dharmeṇa vā karmaṇā vā na syāt? yadā sukhāni vā duḥkhāni kṛtānta-vaśyāni,
yat na vidharṣayanti.
10. O Nārada, if we did not grieve, what would not be achieved, whether by following our intrinsic nature (dharma) or by our actions (karma)? When both joys and sorrows are subject to destiny, they do not overwhelm one who understands this.
यस्मै प्रज्ञां कथयन्ते मनुष्याः प्रज्ञामूलो हीन्द्रियाणां प्रसादः ।
मुह्यन्ति शोचन्ति यदेन्द्रियाणि प्रज्ञालाभो नास्ति मूढेन्द्रियस्य ॥११॥
11. yasmai prajñāṁ kathayante manuṣyāḥ; prajñāmūlo hīndriyāṇāṁ prasādaḥ ,
muhyanti śocanti yadendriyāṇi; prajñālābho nāsti mūḍhendriyasya.
11. yasmai prajñām kathayante manuṣyāḥ
prajñāmūlaḥ hi indriyāṇām prasādaḥ
muhyanti śocanti yadā indriyāṇi
prajñālābhaḥ na asti mūḍha-indriyasya
11. yasmai manuṣyāḥ prajñām kathayante,
hi indriyāṇām prasādaḥ prajñāmūlaḥ.
yadā indriyāṇi muhyanti śocanti,
mūḍha-indriyasya prajñālābhaḥ na asti.
11. People speak of wisdom (prajñā) as that by which the clarity of the senses (indriyas) is truly founded. When the senses (indriyas) become bewildered and grieve, there is no attainment of wisdom (prajñā) for one whose senses are deluded.
मूढस्य दर्पः स पुनर्मोह एव मूढस्य नायं न परोऽस्ति लोकः ।
न ह्येव दुःखानि सदा भवन्ति सुखस्य वा नित्यशो लाभ एव ॥१२॥
12. mūḍhasya darpaḥ sa punarmoha eva; mūḍhasya nāyaṁ na paro'sti lokaḥ ,
na hyeva duḥkhāni sadā bhavanti; sukhasya vā nityaśo lābha eva.
12. mūḍhasya darpaḥ saḥ punar moha eva
mūḍhasya na ayam na paraḥ asti
lokaḥ na hi eva duḥkhāni sadā bhavanti
sukhasya vā nityaśaḥ lābhaḥ eva
12. mūḍhasya darpaḥ saḥ punaḥ moha eva.
mūḍhasya ayam lokaḥ na asti,
na ca paraḥ (lokaḥ) asti.
hi eva duḥkhāni sadā na bhavanti,
vā sukhasya nityaśaḥ lābhaḥ eva na asti.
12. The pride of the deluded person is indeed nothing but delusion itself. For such a deluded one, neither this world nor the other world exists. For truly, sorrows do not always arise, nor is there a constant attainment of happiness.
भावात्मकं संपरिवर्तमानं न मादृशः संज्वरं जातु कुर्यात् ।
इष्टान्भोगान्नानुरुध्येत्सुखं वा न चिन्तयेद्दुःखमभ्यागतं वा ॥१३॥
13. bhāvātmakaṁ saṁparivartamānaṁ; na mādṛśaḥ saṁjvaraṁ jātu kuryāt ,
iṣṭānbhogānnānurudhyetsukhaṁ vā; na cintayedduḥkhamabhyāgataṁ vā.
13. bhāvātmakam samparivartamānam na
mādṛśaḥ saṃjvaram jātu kuryāt iṣṭān
bhogān na anurudhyet sukham vā
na cintayet duḥkham abhyāgatam vā
13. mādṛśaḥ (janaḥ) bhāvātmakam saṃparivartamānam (vastu) saṃjvaram jātu na kuryāt.
iṣṭān bhogān vā sukham na anurudhyet.
abhyāgatam duḥkham vā na cintayet.
13. One like me should never experience anguish over that which is by its very nature constantly changing. One should neither become attached to desired enjoyments or happiness, nor should one dwell on sorrow when it arrives.
समाहितो न स्पृहयेत्परेषां नानागतं नाभिनन्देत लाभम् ।
न चापि हृष्येद्विपुलेऽर्थलाभे तथार्थनाशे च न वै विषीदेत् ॥१४॥
14. samāhito na spṛhayetpareṣāṁ; nānāgataṁ nābhinandeta lābham ,
na cāpi hṛṣyedvipule'rthalābhe; tathārthanāśe ca na vai viṣīdet.
14. samāhitaḥ na spṛhayet pareṣām na
āgatam na abhinandeta lābham na
ca api hṛṣyet vipule arthalābhe
tathā arthanāśe ca na vai viṣīdet
14. samāhitaḥ pareṣām na spṛhayet
āgatam lābham na abhinandeta ca
api vipule arthalābhe na hṛṣyet
tathā ca arthanāśe na vai viṣīdet
14. A composed person should not covet what belongs to others, nor should they welcome an unexpected gain. They should not become elated by great financial gain, and similarly, they should not despair over financial loss.
न बान्धवा न च वित्तं न कौली न च श्रुतं न च मन्त्रा न वीर्यम् ।
दुःखात्त्रातुं सर्व एवोत्सहन्ते परत्र शीले न तु यान्ति शान्तिम् ॥१५॥
15. na bāndhavā na ca vittaṁ na kaulī; na ca śrutaṁ na ca mantrā na vīryam ,
duḥkhāttrātuṁ sarva evotsahante; paratra śīle na tu yānti śāntim.
15. na bāndhavāḥ na ca vittam na kaulī
na ca śrutam na ca mantrāḥ na vīryam
duḥkhāt trātum sarve eva utsahaṇte
paratra śīle na tu yānti śāntim
15. na bāndhavāḥ ca na vittam na kaulī ca na śrutam ca na mantrāḥ na vīryam duḥkhāt trātum [śaknuvanti] sarve eva [janāḥ duḥkhāt trātum] utsahaṇte tu paratra śīle [eva janāḥ] śāntim yānti,
na [anyeṣām (bāndhavādīnām) balena]
15. Neither relatives, nor wealth, nor noble lineage, nor sacred knowledge, nor incantations (mantra), nor valor are capable of saving one from suffering (duḥkha). All (people) indeed strive for this (salvation), but in the hereafter, it is through good conduct (śīla) that peace is attained, not by those (worldly) means.
नास्ति बुद्धिरयुक्तस्य नायोगाद्विद्यते सुखम् ।
धृतिश्च दुःखत्यागश्चाप्युभयं नः सुखोदयम् ॥१६॥
16. nāsti buddhirayuktasya nāyogādvidyate sukham ,
dhṛtiśca duḥkhatyāgaścāpyubhayaṁ naḥ sukhodayam.
16. na asti buddhiḥ ayuktasya na ayogāt vidyate sukham |
dhṛtiḥ ca duḥkhatyāgaḥ ca api ubhayam naḥ sukhodayam
16. ayuktasya buddhiḥ na asti ayogāt sukham na vidyate
ca dhṛtiḥ ca api duḥkhatyāgaḥ ubhayam naḥ sukhodayam
16. For the undisciplined, there is no understanding. Nor is happiness found without discipline (yoga). And both steadfastness and the relinquishing of suffering (duḥkha) are the source of our happiness.
प्रियं हि हर्षजननं हर्ष उत्सेकवर्धनः ।
उत्सेको नरकायैव तस्मात्तं संत्यजाम्यहम् ॥१७॥
17. priyaṁ hi harṣajananaṁ harṣa utsekavardhanaḥ ,
utseko narakāyaiva tasmāttaṁ saṁtyajāmyaham.
17. priyam hi harṣajananam harṣaḥ utsekavardhanaḥ |
utsekaḥ narakāya eva tasmāt tam saṃtyajāmi aham
17. priyam hi harṣajananam (bhavati)
harṣaḥ (punar) utsekavardhanaḥ
(bhavati) utsekaḥ narakāya eva
(bhavati) tasmāt aham tam saṃtyajāmi
17. For pleasant things indeed generate joy; joy, in turn, increases arrogance. Arrogance (utseka) itself leads to a state of suffering (naraka), therefore, I renounce it.
एताञ्शोकभयोत्सेकान्मोहनान्सुखदुःखयोः ।
पश्यामि साक्षिवल्लोके देहस्यास्य विचेष्टनात् ॥१८॥
18. etāñśokabhayotsekānmohanānsukhaduḥkhayoḥ ,
paśyāmi sākṣivalloke dehasyāsya viceṣṭanāt.
18. etān śokabhayotsekān mohanān sukhaduḥkhayoḥ
paśyāmi sākṣivat loke dehasya asya viceṣṭanāt
18. aham loke etān mohanān śokabhayotsekān sukhaduḥkhayoḥ
asya dehasya viceṣṭanāt sākṣivat paśyāmi
18. In this world, I observe, as a mere witness, these deluding surges of sorrow and fear, which arise from pleasure and pain, all stemming from the activities of this body.
अर्थकामौ परित्यज्य विशोको विगतज्वरः ।
तृष्णामोहौ तु संत्यज्य चरामि पृथिवीमिमाम् ॥१९॥
19. arthakāmau parityajya viśoko vigatajvaraḥ ,
tṛṣṇāmohau tu saṁtyajya carāmi pṛthivīmimām.
19. arthakāmau parityajya viśokaḥ vigatajvaraḥ
tṛṣṇāmohau tu saṃtyajya carāmi pṛthivīm imām
19. aham arthakāmau parityajya viśokaḥ vigatajvaraḥ
tu tṛṣṇāmohau saṃtyajya imām pṛthivīm carāmi
19. Having abandoned material pursuits and desires, free from sorrow and distress, and having completely renounced craving and delusion, I roam this earth.
न मृत्युतो न चाधर्मान्न लोभान्न कुतश्चन ।
पीतामृतस्येवात्यन्तमिह चामुत्र वा भयम् ॥२०॥
20. na mṛtyuto na cādharmānna lobhānna kutaścana ,
pītāmṛtasyevātyantamiha cāmutra vā bhayam.
20. na mṛtyutaḥ na ca adharmāt na lobhāt na kutaścana
pītāmṛtasya iva atyantam iha ca amutra vā bhayam
20. pītāmṛtasya iva atyantam iha ca amutra vā (janasya) mṛtyutaḥ
na ca adharmāt na lobhāt na kutaścana bhayam na (asti)
20. For one who has drunk the nectar (amṛta), there is absolutely no fear (bhaya) from death, nor from unrighteous conduct (adharma), nor from greed, nor from anywhere else, neither in this world nor in the next.
एतद्ब्रह्मन्विजानामि महत्कृत्वा तपोऽव्ययम् ।
तेन नारद संप्राप्तो न मां शोकः प्रबाधते ॥२१॥
21. etadbrahmanvijānāmi mahatkṛtvā tapo'vyayam ,
tena nārada saṁprāpto na māṁ śokaḥ prabādhate.
21. etat brahman vijānāmi mahat kṛtvā tapaḥ avyayam
tena nārada samprāptaḥ na mām śokaḥ prabādhate
21. brahman (he) aham etat vijānāmi
(yataḥ) mahat avyayam tapaḥ kṛtvā tena
nārada (he) (aham) samprāptaḥ
(asmi) (ataḥ) śokaḥ mām na prabādhate
21. O Brahmin, I know this, having performed great, imperishable asceticism (tapas). Therefore, O Narada, having attained this state, sorrow does not afflict me.